WWALS Watershed Coalition advocates for conservation and stewardship of the Withlacoochee, Willacoochee, Alapaha, Little, and Suwannee River watersheds in south Georgia and north Florida through education, awareness, environmental monitoring, and citizen activities.

This sister earth now cries out to us –Pope Francis

Pope Francis makes a
religious, ethical, humane, scientific, and practical case
for stewardship of this earth and its waters, with
moral and ethical bases for
“the choices which determine our behaviour”.
His case does not require any reader to be Catholic or Christian,
as the Pope integrates his faith with the science of an integral ecology.
You don’t have to agree with everything he wrote (I don’t)
to agree with the gist of it,
in the words of Dr. Martin Luther King Jr.:

“all life is interrelated”

Pope Francis’ letter to the world is long but well worth reading in full,
and these excerpts I hope will encourage everyone to do that.

This sister [earth] now cries out to us because of the harm we have
inflicted on her by our irresponsible use and abuse of the goods
with which God has endowed her. We have come to see ourselves as her
lords and masters, entitled to plunder her at will. The violence
present in our hearts, wounded by sin, is also reflected in the
symptoms of sickness evident in the soil, in the water, in the air
and in all forms of life. This is why the earth herself, burdened
and laid waste, is among the most abandoned and maltreated of our
poor; she “groans in travail” (Rom 8:22). We have
forgotten that we ourselves are dust of the earth (cf. Gen 2:7); our
very bodies are made up of her elements, we breathe her air and we
receive life and refreshment from her waters.

After reviewing precedents from a long series of his papal predecessors, Pope Francis turns to his namesake Saint Francis of Assisi:

Francis helps us to see that an integral ecology calls for
openness to categories which transcend the language of mathematics
and biology, and take us to the heart of what it is to be human.
Just as happens when we fall in love with someone, whenever he would
gaze at the sun, the moon or the smallest of animals, he burst into
song, drawing all other creatures into his praise. He communed with
all creation, even preaching to the flowers, inviting them “to
praise the Lord, just as if they were endowed with
reason”.[19] His response to the world around him was so much
more than intellectual appreciation or economic calculus, for to him
each and every creature was a sister united to him by bonds of
affection. That is why he felt called to care for all that exists.
His disciple Saint Bonaventure tells us that, “from a
reflection on the primary source of all things, filled with even
more abundant piety, he would call creatures, no matter how small,
by the name of ‘brother’ or ‘sister’.[20] Such a conviction
cannot be written off as naive romanticism, for it affects the
choices which determine our behaviour. If we approach nature and the
environment without this openness to awe and wonder, if we no longer
speak the language of fraternity and beauty in our relationship with
the world, our attitude will be that of masters, consumers, ruthless
exploiters, unable to set limits on their immediate needs. By
contrast, if we feel intimately united with all that exists, then
sobriety and care will well up spontaneously. The poverty and
austerity of Saint Francis were no mere veneer of asceticism, but
something much more radical: a refusal to turn reality into an
object simply to be used and controlled.

What is more, Saint Francis, faithful to Scripture, invites us
to see nature as a magnificent book in which God speaks to us and
grants us a glimpse of his infinite beauty and goodness.
“Through the greatness and the beauty of creatures one comes
to know by analogy their maker” (Wis 13:5); indeed, “his
eternal power and divinity have been made known through his works
since the creation of the world” (Rom 1:20). For this reason,
Francis asked that part of the friary garden always be left
untouched, so that wild flowers and herbs could grow there, and
those who saw them could raise their minds to God, the Creator of
such beauty.[21] Rather than a problem to be solved, the world is a
joyful mystery to be contemplated with gladness and praise.

But one day we must come to see that an edifice which produces
beggars needs restructuring. It means that questions must be raised.
You see, my friends, when you deal with this, you begin to ask the
question, “Who owns the oil?” You begin to ask the
question, “Who owns the iron ore?” You begin to ask the
question, “Why is it that people have to pay water bills in a
world that is two thirds water?” These are questions that must
be asked.
—Where do we go from here?
16 August 1967, SCLC Conference, Atlanta, Georgia

It really boils down to this: that all life is interrelated.
We are caught in an inescapable network of mutuality, tied into a
single garment of destiny. Whatever affects one directly, affects
all indirectly.
—
Christmas Sermon on Peace, Ebenezer Baptist Church, and 24 December 1967 CBC Radio.

We’ve played havoc with the destiny of the world…. Somewhere we
must make it clear that we are concerned about the survival of the
world….
“A Proper Sense of Priorities, 6 February 1968, Washington, DC.

Pope Francis picks up where MLK left off fifty years ago:

I urgently appeal, then, for a new dialogue about how we are
shaping the future of our planet. We need a conversation which
includes everyone, since the environmental challenge we are
undergoing, and its human roots, concern and affect us all. The
worldwide ecological movement has already made considerable progress
and led to the establishment of numerous organizations committed to
raising awareness of these challenges. Regrettably, many efforts to
seek concrete solutions to the environmental crisis have proved
ineffective, not only because of powerful opposition but also
because of a more general lack of interest. Obstructionist
attitudes, even on the part of believers, can range from denial of
the problem to indifference, nonchalant resignation or blind
confidence in technical solutions. We require a new and universal
solidarity. As the bishops of Southern Africa have stated:
“Everyone’s talents and involvement are needed to redress the
damage caused by human abuse of God’s creation”. [22] All of
us can cooperate as instruments of God for the care of creation,
each according to his or her own culture, experience, involvements
and talents.

He addresses climate change head on and points to the obvious solutions:

The climate is a common good, belonging to all and meant for
all. At the global level, it is a complex system linked to many of
the essential conditions for human life. A very solid scientific
consensus indicates that we are presently witnessing a disturbing
warming of the climatic system. In recent decades this warming has
been accompanied by a constant rise in the sea level and, it would
appear, by an increase of extreme weather events, even if a
scientifically determinable cause cannot be assigned to each
particular phenomenon. Humanity is called to recognize the need for
changes of lifestyle, production and consumption, in order to combat
this warming or at least the human causes which produce or aggravate
it. It is true that there are other factors (such as volcanic
activity, variations in the earth’s orbit and axis, the solar
cycle), yet a number of scientific studies indicate that most global
warming in recent decades is due to the great concentration of
greenhouse gases (carbon dioxide, methane, nitrogen oxides and
others) released mainly as a result of human activity. Concentrated
in the atmosphere, these gases do not allow the warmth of the sun’s
rays reflected by the earth to be dispersed in space. The problem is
aggravated by a model of development based on the intensive use of
fossil fuels, which is at the heart of the worldwide energy system.
Another determining factor has been an increase in changed uses of
the soil, principally deforestation for agricultural purposes….

Many of those who possess more resources and economic or
political power seem mostly to be concerned with masking the
problems or concealing their symptoms, simply making efforts to
reduce some of the negative impacts of climate change. However, many
of these symptoms indicate that such effects will continue to worsen
if we continue with current models of production and consumption.
There is an urgent need to develop policies so that, in the next few
years, the emission of carbon dioxide and other highly polluting
gases can be drastically reduced, for example, substituting for
fossil fuels and developing sources of renewable energy. Worldwide
there is minimal access to clean and renewable energy. There is
still a need to develop adequate storage technologies. Some
countries have made considerable progress, although it is far from
constituting a significant proportion. Investments have also been
made in means of production and transportation which consume less
energy and require fewer raw materials, as well as in methods of
construction and renovating buildings which improve their energy
efficiency. But these good practices are still far from widespread.

And he gets specific about water:

Fresh drinking water is an issue of primary importance,
since it is indispensable for human life and for supporting
terrestrial and aquatic ecosystems. Sources of fresh water are
necessary for health care, agriculture and industry. Water supplies
used to be relatively constant, but now in many places demand
exceeds the sustainable supply, with dramatic consequences in the
short and long term. Large cities dependent on significant supplies
of water have experienced periods of shortage, and at critical
moments these have not always been administered with sufficient
oversight and impartiality. Water poverty especially affects Africa
where large sectors of the population have no access to safe
drinking water or experience droughts which impede agricultural
production. Some countries have areas rich in water while others
endure drastic scarcity.

Around here we don’t have many shortages of drinking water,
but we sure do have droughts and 700-year floods.

One particularly serious problem is the quality of water
available to the poor. Every day, unsafe water results in many
deaths and the spread of water-related diseases, including those
caused by microorganisms and chemical substances. Dysentery and
cholera, linked to inadequate hygiene and water supplies, are a
significant cause of suffering and of infant mortality. Underground
water sources in many places are threatened by the pollution
produced in certain mining, farming and industrial activities,
especially in countries lacking adequate regulation or controls. It
is not only a question of industrial waste. Detergents and chemical
products, commonly used in many places of the world, continue to
pour into our rivers, lakes and seas.

Even as the quality of available water is constantly
diminishing, in some places there is a growing tendency, despite its
scarcity, to privatize this resource, turning it into a commodity
subject to the laws of the market. Yet access to safe drinkable
water is a basic and universal human right, since it is essential to
human survival and, as such, is a condition for the exercise of
other human rights. Our world has a grave social debt towards the
poor who lack access to drinking water, because they are denied the
right to a life consistent with their inalienable dignity. This debt
can be paid partly by an increase in funding to provide clean water
and sanitary services among the poor. But water continues to be
wasted, not only in the developed world but also in developing
countries which possess it in abundance. This shows that the problem
of water is partly an educational and cultural issue, since there is
little awareness of the seriousness of such behaviour within a
context of great inequality.

Conserving animal and plant species and dealing with invasive ones matters:

It is not enough, however, to think of different species merely
as potential “resources” to be exploited, while
overlooking the fact that they have value in themselves. Each year
sees the disappearance of thousands of plant and animal species
which we will never know, which our children will never see, because
they have been lost for ever. The great majority become extinct for
reasons related to human activity. Because of us, thousands of
species will no longer give glory to God by their very existence,
nor convey their message to us. We have no such right.

It may well disturb us to learn of the extinction of mammals or
birds, since they are more visible. But the good functioning of
ecosystems also requires fungi, algae, worms, insects, reptiles and
an innumerable variety of microorganisms. Some less numerous
species, although generally unseen, nonetheless play a critical role
in maintaining the equilibrium of a particular place. Human beings
must intervene when a geosystem reaches a critical state. But
nowadays, such intervention in nature has become more and more
frequent. As a consequence, serious problems arise, leading to
further interventions; human activity becomes ubiquitous, with all
the risks which this entails. Often a vicious circle results, as
human intervention to resolve a problem further aggravates the
situation. For example, many birds and insects which disappear due
to synthetic agrotoxins are helpful for agriculture: their
disappearance will have to be compensated for by yet other
techniques which may well prove harmful. We must be grateful for the
praiseworthy efforts being made by scientists and engineers
dedicated to finding solutions to man-made problems. But a sober
look at our world shows that the degree of human intervention, often
in the service of business interests and consumerism, is actually
making our earth less rich and beautiful, ever more limited and
grey, even as technological advances and consumer goods continue to
abound limitlessly. We seem to think that we can substitute an
irreplaceable and irretrievable beauty with something which we have
created ourselves.

In assessing the environmental impact of any project, concern
is usually shown for its effects on soil, water and air, yet few
careful studies are made of its impact on biodiversity, as if the
loss of species or animals and plant groups were of little
importance. Highways, new plantations, the fencing-off of certain
areas, the damming of water sources, and similar developments, crowd
out natural habitats and, at times, break them up in such a way that
animal populations can no longer migrate or roam freely. As a
result, some species face extinction. Alternatives exist which at
least lessen the impact of these projects, like the creation of
biological corridors, but few countries demonstrate such concern and
foresight. Frequently, when certain species are exploited
commercially, little attention is paid to studying their
reproductive patterns in order to prevent their depletion and the
consequent imbalance of the ecosystem.

Caring for ecosystems demands far-sightedness, since no one
looking for quick and easy profit is truly interested in their
preservation. But the cost of the damage caused by such selfish lack
of concern is much greater than the economic benefits to be
obtained. Where certain species are destroyed or seriously harmed,
the values involved are incalculable. We can be silent witnesses to
terrible injustices if we think that we can obtain significant
benefits by making the rest of humanity, present and future, pay the
extremely high costs of environmental deterioration.

Far-sightedness and an ability to connect the dots:

The human environment and the natural environment deteriorate
together; we cannot adequately combat environmental degradation
unless we attend to causes related to human and social degradation….

…Today, however, we have to realize that a true ecological approach
always becomes a social approach; it must integrate questions of
justice in debates on the environment, so as to hear both the cry of
the earth and the cry of the poor.

And it is everyone’s problem and everyone’s opportunity:

The natural environment is a collective good, the patrimony of
all humanity and the responsibility of everyone….

When we speak of the “environment”, what we really
mean is a relationship existing between nature and the society which
lives in it. Nature cannot be regarded as something separate from
ourselves or as a mere setting in which we live. We are part of
nature, included in it and thus in constant interaction with it.
Recognizing the reasons why a given area is polluted requires a
study of the workings of society, its economy, its behaviour
patterns, and the ways it grasps reality. Given the scale of change,
it is no longer possible to find a specific, discrete answer for
each part of the problem. It is essential to seek comprehensive
solutions which consider the interactions within natural systems
themselves and with social systems. We are faced not with two
separate crises, one environmental and the other social, but rather
with one complex crisis which is both social and environmental.
Strategies for a solution demand an integrated approach to combating
poverty, restoring dignity to the excluded, and at the same time
protecting nature.

Maybe climate and environment will be OK for your lifetime.
But what about your children and grandchildren?

The notion of the common good also extends to future
generations. The global economic crises have made painfully obvious
the detrimental effects of disregarding our common destiny, which
cannot exclude those who come after us. We can no longer speak of
sustainable development apart from intergenerational solidarity.
Once we start to think about the kind of world we are leaving to
future generations, we look at things differently; we realize that
the world is a gift which we have freely received and must share
with others. Since the world has been given to us, we can no longer
view reality in a purely utilitarian way, in which efficiency and
productivity are entirely geared to our individual benefit.
Intergenerational solidarity is not optional, but rather a basic
question of justice, since the world we have received also belongs
to those who will follow us. The Portuguese bishops have called upon
us to acknowledge this obligation of justice: “The environment
is part of a logic of receptivity. It is on loan to each generation,
which must then hand it on to the next”.[124] An integral
ecology is marked by this broader vision.

The urgent challenge to protect our common home includes a
concern to bring the whole human family together to seek a
sustainable and integral development, for we know that things can
change. The Creator does not abandon us; he never forsakes his
loving plan or repents of having created us. Humanity still has the
ability to work together in building our common home. Here I want to
recognize, encourage and thank all those striving in countless ways
to guarantee the protection of the home which we share. Particular
appreciation is owed to those who tirelessly seek to resolve the
tragic effects of environmental degradation on the lives of the
world’s poorest. Young people demand change. They wonder how anyone
can claim to be building a better future without thinking of the
environmental crisis and the sufferings of the excluded.

The time to act is now, and the place is here.

Pope Francis spells out one thing that must be done:

We know that technology based on the use of highly polluting
fossil fuels — especially coal, but also oil and, to a lesser
degree, gas — needs to be progressively replaced without
delay.

He is a bit behind the times in thinking about renewable energy,
which is actually ready right now to replace fossil fuels.
But he’s right that we need to get on with it,
to get rid of mercury in our rivers, excess carbon dioxide in our air,
and any excuse for environmentally destructive and hazardous fracked methane pipelines.
As Pope Francis writes:

In the face of possible risks to the environment which may
affect the common good now and in the future, decisions must be made
“based on a comparison of the risks and benefits foreseen for
the various possible alternatives”.[131] This is especially
the case when a project may lead to a greater use of natural
resources, higher levels of emission or discharge, an increase of
refuse, or significant changes to the landscape, the habitats of
protected species or public spaces. Some projects, if insufficiently
studied, can profoundly affect the quality of life of an area due to
very different factors such as unforeseen noise pollution, the
shrinking of visual horizons, the loss of cultural values, or the
effects of nuclear energy use. The culture of consumerism, which
prioritizes short-term gain and private interest, can make it easy
to rubber-stamp authorizations or to conceal information.

In any discussion about a proposed venture, a number of
questions need to be asked in order to discern whether or not it
will contribute to genuine integral development. What will it
accomplish? Why? Where? When? How? For whom? What are the risks?
What are the costs? Who will pay those costs and how? In this
discernment, some questions must have higher priority. For example,
we know that water is a scarce and indispensable resource and a
fundamental right which conditions the exercise of other human
rights. This indisputable fact overrides any other assessment of
environmental impact on a region.

We don’t need to profit a few executives in Houston at the expense
of our local lands and waters.
And costs saved by renewable energy (directly and in better health)
will more than pay for the transition.

If working on energy is not your cup of tea,
there are many other things you can do.

Not everyone is called to engage directly in political life.
Society is also enriched by a countless array of organizations which
work to promote the common good and to defend the environment,
whether natural or urban. Some, for example, show concern for a
public place (a building, a fountain, an abandoned monument, a
landscape, a square), and strive to protect, restore, improve or
beautify it as something belonging to everyone.

3 thoughts on “This sister earth now cries out to us –Pope Francis”

John,
Thanks for sharing the letter from Pope Francis. I hope people sit up and take notice! As you pointed out in your post, with the quotes from MLK Jr., it is not the first time we have heard this. Here is an even older Quote from Teddy Roosevelt:
“Here is your country. Cherish these natural wonders, cherish the natural resources, cherish the history and romance as a sacred heritage, for your children and your children’s children. Do not let selfish men or greedy interests skin your country of its beauty, its riches or its romance.”
― Theodore Roosevelt